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Deuteronomy 4:43 - Cities of refuge await.

Deuteronomy 4:43 - דברים 4:43

Hebrew Text

אֶת־בֶּצֶר בַּמִּדְבָּר בְּאֶרֶץ הַמִּישֹׁר לָרֻאוּבֵנִי וְאֶת־רָאמֹת בַּגִּלְעָד לַגָּדִי וְאֶת־גּוֹלָן בַּבָּשָׁן לַמְנַשִּׁי׃

English Translation

Beżer in the wilderness, in the plain country, for the Re᾽uveni; and Ramot of Gil῾ad, for the Gadi; and Golan in Bashan, for the Menashshi.

Transliteration

Et-Betzer bamidbar be'eretz hamishor la'Re'uveni ve'et-Ramot baGil'ad laGadi ve'et-Golan baBashan laMenashi.

Hebrew Leining Text

אֶת־בֶּ֧צֶר בַּמִּדְבָּ֛ר בְּאֶ֥רֶץ הַמִּישֹׁ֖ר לָרֽאוּבֵנִ֑י וְאֶת־רָאמֹ֤ת בַּגִּלְעָד֙ לַגָּדִ֔י וְאֶת־גּוֹלָ֥ן בַּבָּשָׁ֖ן לַֽמְנַשִּֽׁי׃
אֶת־בֶּ֧צֶר בַּמִּדְבָּ֛ר בְּאֶ֥רֶץ הַמִּישֹׁ֖ר לָרֽאוּבֵנִ֑י וְאֶת־רָאמֹ֤ת בַּגִּלְעָד֙ לַגָּדִ֔י וְאֶת־גּוֹלָ֥ן בַּבָּשָׁ֖ן לַֽמְנַשִּֽׁי׃

🎵 Listen to leining

Parasha Commentary

Overview of the Verse

The verse (Devarim 4:43) lists three cities of refuge designated for the tribes of Reuven, Gad, and half of Menasheh, who settled on the eastern side of the Jordan River. These cities provided asylum for individuals who committed unintentional manslaughter (see Bamidbar 35:9-15). The Torah specifies their locations to ensure accessibility for those in need of refuge.

Explanation of the Cities

  • Bezer in the Wilderness: Rashi (Devarim 4:43) explains that Bezer was situated in the territory of Reuven, in a plain area ("מישור") of the wilderness. The Talmud (Makkot 9b) notes that the wilderness location ensured it was uninhabited, making it easier for accidental killers to find refuge without hostility.
  • Ramot in Gilad: Ramot was allocated to the tribe of Gad. The Midrash (Sifrei Devarim 185) emphasizes that Gilad was a central region, ensuring accessibility for those fleeing from different directions.
  • Golan in Bashan: Golan was designated for half of Menasheh. Rambam (Hilchos Rotzeach 8:8) highlights that Bashan was a fertile and well-populated area, ensuring that the city of refuge would be maintained and functional.

Purpose of the Cities of Refuge

The Talmud (Makkot 10a) teaches that these cities were not merely places of safety but also centers of Torah study. The accidental killer would live among Levites and scholars, allowing him to reflect and repent. Rashi (Bamidbar 35:12) adds that the cities were strategically placed at crossroads with clear signposts to guide those seeking refuge.

Spiritual Lessons

The Midrash Tanchuma (Masei 8) draws a parallel between the cities of refuge and the concept of repentance (teshuvah). Just as these cities provided physical protection, Torah and mitzvos serve as spiritual refuge. The Rambam (Hilchos Teshuvah 2:1) elaborates that sincere repentance grants atonement, much like the city of refuge provided atonement for the accidental killer after the death of the Kohen Gadol.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What is the significance of the cities mentioned in Deuteronomy 4:43?
A: The verse mentions three cities of refuge (Bezer, Ramot, and Golan) designated for the tribes of Reuven, Gad, and half of Menashe. These cities provided asylum for accidental killers (see Numbers 35:9-15). Rashi explains that these locations were strategically placed so that no one in the Land of Israel would be too far from a city of refuge.
Q: Why were these cities given to the tribes of Reuven, Gad, and Menashe?
A: These tribes settled on the eastern side of the Jordan River (Numbers 32). Since they were the first to receive their inheritance, they were also given the responsibility to establish cities of refuge to uphold justice. The Talmud (Makkot 9b) discusses how these cities had to be accessible and properly maintained for their sacred purpose.
Q: What lesson can we learn from the cities of refuge today?
A: The cities of refuge teach the importance of justice, compassion, and second chances. Even accidental killers were given protection and a chance to live (Rambam, Hilchot Rotzeach 8:10). Today, we learn to create fair systems of justice and show mercy where appropriate, while still upholding Torah law.